Last chance to help us make Israel a greener, environmentally healthier land: Until the end of April you can vote online for the upcoming World Zionist Congress. The results determine, among other things, the division of power at the Jewish National Fund’s international board.

For the past decade I have sat on the JNF board, largely because of the support and intervention of the Green Zionist Alliance – a wonderful group of young environmentalists who decided to get involved and improve Israel’s environmental performance. This support has allowed me to represent them and pursue any number of important green initiatives which include:

· creating new sustainable forestry policies for the JNF,

· putting bike lanes on the organization’s agenda,

· creating a brand new “affirmative action” program to systematically reach out to Israel’s Arab minorities to finance environmental projects,

· increasing the organizational commitment to green building and solar energy,

· leading the fight to prevent JNF funding over the green line,

· expanding funding for forestry and agricultural research as well as river restoration projects, and

· fighting for good government and transparency.

There is a lot more that needs to be done. Whether or not I can continue depends on whether the “GZA” – or Aytzim as they call themselves these days gets enough votes. It only takes ten dollars to register and 3 minutes online to vote. (The polls close this Thursday April 30th). Here’s a link to Vote Green Israel: www.worldzionistcongress.org

Please don’t hesitate to contact me if you have any questions. And thanks to all of you who have already voted green for the support. – Alon Tal

(Considered by many to be the leading environmentalist in Israeli history, Alon Tal is a co-founder of the Green Zionist Alliance)

News broke last week that a dozen Native Americans and a cultural consultant walked off the set of Adam Sandler’s new Netflix film under production because it was misrepresenting Apache culture and spouted derogatory lines about women and indigenous people. I stand with them!

Video of the Native actors confronting the producers of Adam Sandler’s film in production by actress Goldie Tom was published online by Indian Country Today. Note at 0:06 “Does it make fun of the Jews?” (Click the image to view the video.)

It gets personal for us Jews who are activists for social justice when successful Jewish business persons in the entertainment industry perpetuate racism in mainstream society. On the heels of a long term campaign which erupted last year to change the name of the football team that Dan Snyder owns from Redskins, Adam Sandler has thus far been silent while his name has trended on social networks over the Natives who walked off the set. Yet Deadline.com reported that Netflix actually jumped at the opportunity to defend Sandler and justify racism in the media by issuing a statement:

“The movie has ‘ridiculous’ in the title for a reason –because it is ridiculous,” said a spokesperson for the streaming service Thursday. “It is a broad satire of Western movies and the stereotypes they popularized, featuring a diverse cast that is not only part of — but in on — the joke.”

There’s nothing funny about racism and “ridiculous” is no excuse. The many Jewish activists who have been taking to the streets with the #BlackLivesMatter movement should be finding ways to educate others on the harmful ways Native Americans are depicted by the media and hold our Jewish brethren accountable.

Newsweek interviewed actress Allie Young who walked off the set in protest with others, and gave some more insight into the horrific suggestions depicted in the film.

The script posed more issues, including offensive names for indigenous women, like “Beaver’s Breath” and “Wears No Bra.” In one scene, a Native American women is passed out on the ground. A group of white men pours liquor on her, and she wakes up and starts dancing. “In Indian country, we’re battling that issue right now,” Young said. “It’s 2.5 times more likely for an indigenous woman to be raped or sexually assaulted. Movies like this perpetuate that and just add to the stereotypes of our native women.”

Actress Allie Young has first hand experience with the social challenges that plague the original peoples of this continent as a result of historic and current policies, evidence of ongoing colonization. She echoes what the many campaigns to change racist school mascots around the country assert about the impact of these negative representations on the identity of Native youth.

“I take this very personally because my little brother committed suicide when he was 17 because of racism,” Young said. “In his suicide note, he said, ‘It’s hard to stay alive when you’re brown and gifted.’ I want to take a stand for native and indigenous youth. I want them to see their people portrayed as something better.”

American Jews who are aware of the continuing legacy of governmental forces continuing the historic theft of land against indigenous peoples deplore these evolutions of social oppression. This September, despite prostests the Pope is planning to canonize Junipero Serro, the friar who founded the mission system in California in the 1700′s which enslaved and brutalized the indigenous peoples of the West Coast - and celebrations have already begun among Catholic institutions. In the past month, the State of Michigan sold sacred, treaty-protected land to an internationally owned limestone mine in the largest public land deal in the state’s history. In December, Arizona’s Senator McCain buried a provision in the National Defense Authorization Act that gave sacred Apache land Oak Flats to an international copper mine. Over the past decade, the US federal government has militarized and confiscated historic indigenous lands for thousands of miles in constructing and securing the US-Mexico border wall. These new developments are just the latest while rape of the land affects indigenous peoples across the Americas from the Tar Sands to Patagonia.

We must stand against antisemitism on college campuses and around the world. We must protect our sacred and burial sites in the Holy Land and everywhere that Jews have lived. We must protest institutional injustices, endorsement of abuses and military violence by our governmental, corporate and faith leaders. And we must call on Adam Sandler to apologize and join in solidarity against racism in the media.

Whether it’s supporting the women on the front lines of indigenous struggles, endorsing campaigns to end racist mascots, becoming educated and sharing information with others about today’s plight for environmental justice or objecting to the bigotry that the media perpetuates in our society, American Jews and the organizations we are part of must increase our alliances with the indigenous peoples as they lead.

Just weeks ago, many American Jews were deeply upset by reports of Prime Minister Netanyahu’s last minute appeal to Jewish voters to come to the polls to counter the strong turnout by Arab Israelis.  The prime minister of Israel should represent the nation’s highest ideals, not purposely exacerbate ethnic tension and undermine Israel’s democracy.

Netanyahu apologized after the election for his remarks, but the problems facing the Arab minority in Israel remain.  Despite their strong showing in the election, the Arab parties’ influence in the Knesset is likely to be limited.  Discrimination will continue and the principle of equality for every citizen will be undermined.

Israeli Jews often seem surprised by the depth of concern that American Jews show for Arab Israelis.  But the situation of Arabs in Israel speaks to us.  We know what it is like to be in the minority.  We are grateful for the welcome we have received in America.  We take pride in the way we have fought to be accepted as Americans, and how our success has opened the way for other immigrant groups.  We see a parallel between our experiences and those of Israel’s Arab minority.

Is there anything we can do from here to ease the tension between Arabs and Jews and strengthen Israel’s democracy?

The answer, surprisingly, is yes.  Because as American Jews, we can vote for the World Zionist Congress that in turn selects the leaders of the Jewish National Fund in Israel.  Like other Israeli institutions, the JNF could do much better in meeting the needs of Arab citizens. Our votes can make that happen by putting the right leaders on the board of directors of the JNF.

Environmental activism is one of the bright spots in relations between Arab and Jewish Israelis.  Despite the lack of official support, there are many grassroots efforts to work together to protect shared resources and improve the quality of life for all.  Alon Tal and Orr Karassin, the Aytzim (Green Zionist Alliance) representatives on the board of directors of JNF in Israel, have been leaders of many of these efforts.

Thanks to Tal and Karassin, the JNF is changing.  Recognizing its past mistakes, the JNF has hired Ralab Majadlah, a former member of Knesset and Israel’s first Arab minister, as an advisor.  JNF’s Land Development Committee has decided to prioritize projects in the Arab sector and has budgeted one million shekels to help Arab municipalities prepare the detailed plans required to receive JNF funding.  Several projects are now moving ahead, including a bike lane in Rafah — the first such resource in an Israeli Arab community; restoration of a stream in Rahat, the second largest city in the Negev and the largest Bedouin city in Israel; and a stream restoration initiative that will connect the Arab city Sakhnin with Jewish communities in the Galilee.

American Jews put Tal and Karassin on the JNF board of directors by voting for the Green Israel slate in past elections for the World Zionist Congress.  By voting now, we can affirm the new direction taken by the JNF, increase the number of change-makers on the board, and take another big, green step toward peace and understanding between Israeli Jews and Arabs.

Whether or not Prime Minister Netanyahu goes beyond apologies to repair the damage done to Israel with his campaign rhetoric, we can do our part by voting green in elections for the World Zionist Congress.

You can support the Israel you want to see. All American Jews can vote in the World Zionist Congress election going on right now. One of the most common questions, we get is why it costs $10 to vote. As Mirele Goldsmith, a Green Israel slate member answers: “The American Zionist Movement has contracted with an independent company to run the online election.  This is to insure that the election is fair.  The registration fee is being used exclusively to pay for the election.  It is not a donation to the WZO.  I wish there was no fee, but it is a small price to pay to make a real difference in the future of Israel.”

Green Israel Platform: Peace for All • Green Energy • Sustainable Development • Diaspora Relations • Air Quality • Ecological Ecology • Animal Rights • Food Justice • Water Conservation • Schmita • Recycling • Encourage Environmental Start-Ups

Green Israel Slate: Eli Bass, Ellen Bernstein, Fred Scherlinder Dobb, Karin Fleisch, David Fox, Matthew Frankel, Ilana Gauss, Brett Goldman, Mirele Goldsmith, Wendy Kenin, David Krantz, Frances Lasday, Evonne Marzouk, Hody Nemes, Morgan Prestage, Shira Rosen, Richard Schwartz, Jacob Schonzeit, David Sher, Garth Silberstein, Marc Soloway, Lawrence Troster, David Weisberg, Eric Weltman, Laurie Zoloth

Please vote Green Israel. Go to http://jewcology.org/2015/03/votegreenisrael/ or worldzionistcongress.org for more info.

Still, it surprised me recently how I metaphorically fell apart when the government literally did.

There were reasons why the folding of the current government affected me.  After two years of hard work to promote a meaningful Shmita year and raise ethics at a national level, winning the commitment of three ministers and a deputy minister and partnering with Knesset members of all parties – all of a sudden there was nothing, a vacuum.

But this reality did not break my spirit.  My difficulty was with the political atmosphere but normal life continued in the social justice arena. When I set up the “Israeli Shmita Initiative” I planned this year as one of unity, of connecting people, of joint mobilization to highlight the good that we share. The reality of elections achieves pretty much the opposite of this, and the current election system is particularly harsh.

It took me a while to realize that elections affect us only at a superficial level, leaving intact the many choices each of us makes on an inner level every day. The values of Shmita reside within us, where they retain the potential to influence society for the better. And I had a tool – our Israeli Shmita Tent.

So what is this Israeli Shmita Tent?  It is, as the name suggests, a huge tent with which we travel around the country, offering people a space for relaxation, eating fruit, swapping books (our ‘Take and Keep’ library), and a space for shared discussion about our social dreams. With our Tent we will go anywhere we are invited, and stay a few days, getting to know the place and its people, and discussing the possibilities of positive action arising from the values ​​of Shmita.

The Tent’s journey began early in the year, but the election made us raise our game – really plowing the length and breadth of the country, reminding us how good it all is. Here are some of the stories I’ve collected along the way:

On the pilgrimage “Connections on the Road to Jerusalem”, I pitched my tent next to the Teva employees, who took part in the march as representatives of the business sector: a commercial company which chooses to invest in sending its employees on a two day march calling for unity in Israeli society. Definitely exciting.

At Festival Indie-Negev, which I went to for the local culture (not for corporate sponsorships), I came across an interesting choice made by one of the festival’s producers who made teshuva, but did not cancel the event (which takes place on Shabbat) but placed alongside it a ‘Jewish complex’ where people could pray, hear Kiddush and engage in spiritual activities. It was packed throughout the whole of Shabbat, and I got into deep conversations of inestimable value.

In Yeruham I met a community which chose not to give in to the stigma attaching to many a southern town. Cultural and intellectual life is vibrant, there is huge social entrepreneurship in evidence, and a variety of institutions combine learning and practice: these are the result of just some of the wonderful choices of the local people.  If I had not settled in the Galilee, for sure I would pack my bags and move.

In Jerusalem we pitched our tent at the First Station complex – a commercial complex which is trying to reinvent itself as Jerusalem’s latter-day ‘forum.’  In seven sessions around seven themes we met many residents of the Holy City, and found creative ways to imbue the values of Shmita in their lives.

There were more: the ecological farm in Modi’in which completely recycles all its waste; the Zionist Youth Congress which continues to bring relevant meaning to Zionism today; the Emek Hefer march that brings people closer to nature; and many more.

So whether you are happy with the result of the Israeli elections or not, I hope that all of us remember that the real choices which matter are those we make every day – not just at election time, and that the values inherent in Shmita invite us to choose good!

About Eden Village Camp: Eden Village Camp aims to be a living model of a thriving, sustainable Jewish community, grounded in social responsibility and inspired Jewish spiritual life. By bringing the wisdom of our tradition to the environmental, social, and personal issues important to today’s young people, we practice a Judaism that is substantive and relevant. Through our Jewish environmental and service-learning curricula, joyful Shabbat observance, pluralistic Jewish expression, and inspiring, diverse staff role models, we foster our campers’ positive Jewish identity and genuine commitment to tikkun olam (healing the world). Our 3 acre educational farm and orchard are based on principles of permaculture, sustainable and organic farming. We produce annual vegetables, perennials, and tend educational gardens as well as animals.

About the Farm Educator Apprenticeship: This is a paid six-month apprenticeship for young adults seeking hands-on experience. In the Spring build your knowledge based on agriculture, farm-based education and Jewish community. In the Summer, work at our 8-week intensive summer camp as Jewish Farm Educators. In the fall, take ownership and integrate your new skills by diving deeper into independent projects.  Live on-site at our beautiful camp, one hour north of New York City. By joining the farm staff at Eden Village, apprentices will hold two main responsibilities – tending our growing spaces and educating in our all of our programming through the spring, summer and fall. Apprentices will also have an opportunity to dive deeper into one of four focus areas: perennials, annuals, animals, and educational gardens. In these specialties apprentices will gain a deeper understanding of certain aspects of farming and will take on leadership and special projects to booster their learning and the learning of campers and program participants.

Details: April 14th, 2015 – October 22nd 2015, Apprentices receive full room and board at Eden Village, as well as a modest stipend. Extensive experience is not necessary but experiential curiosity is required. We recommend you explore our website thoroughly to get more information about our apprenticeship, farm, camp, and more at Eden Village Camp.

More questions? Explore the FAQ page. For all other questions, contact farm@edenvillagecamp.org

Outdoor High Holiday Services with Ma’yan Tikvah – A Wellspring of Hope

Rosh HaShanah Day 1, Thursday, September 25, 9:30 AM, Cedar Hill Camp

265 Beaver Street, Waltham, (accessible by MBTA bus)

Click here to carpool to this service.

Rosh HaShanah Potluck Dinner and Shmita Seder, Thursday, September 25, 6:30 PM, Location TBD, in Wayland

Rosh HaShanah Day 2, Friday, September 26, 10 AM, Greenways Conservation Area, 60 Green Way, Wayland

Kol Nidre Service, Friday, October 3, 6:45 PM, Church of the Holy Spirit, 169 Rice Road, Wayland

Click here to carpool to this service.

Yom Kippur Morning, Saturday, October 4, 9:30 AM, Cedar Hill Camp, 265 Beaver Street, Waltham, (accessible by MBTA bus)

Click here to carpool to this service.

Neilah Service and Break-fast, Saturday, October 4, 6:30 PM, Church of the Holy Spirit, 169 Rice Road, Wayland; Break-fast will be at a nearby private home

Ma’yan Tikvah celebrates the High Holidays in the woods with morning services on Rosh HaShanah and Yom Kippur as well as Kol Nidre services on Erev Yom Kippur. The services are led by Rabbi Katy Allen and are a combination of traditional and nontraditional; they are informal and participatory for those who wish to add their voices. Morning services are held outside, or if the weather requires it, under an outdoor pavilion. There is time to sing, to appreciate the natural world around us, to meditate and pray, to read and discuss the Torah portion, to hear the sound of the Sofar on Rosh HaShanah, and to remember our loved ones during Yizkor on Yom Kippur. On the first day of Rosh HaShanah, our services are followed by a pot-luck lunch and then tashlich.

We will have a very different service on the second day of Rosh HaShanah – a hike interspersed with meditations, prayers, discussion, and the blowing of the shofar, and the day will include a picnic lunch – bring your own. We will through the fields and woods and end with a picnic near the Sudbury River.

Our Kol Nidre service is mostly indoors, but if weather permits we go outside for part of the service. We will also have a short Neilah service at the end of Yom Kippur followed by a pot-luck break-fast. All are welcome, including families with children. The sites for the first day of Rosh HaShanah and Yom Kippur are handicap accessible.

For more information or to register, go to www.mayantikvah.org and click on Shabbat, Holidays, and Classes, or call 508-358-5996 or email rabbi@mayantikvah.org.

We will be the change we want to see

I am squatting

I am wringing laundry with my hands

I am picking chunks of dirt from the soles of my feet

I am learning to smell the open sewer when I breathe in and out

I am walking

I am jostling in a vikram, in a small car that must have the air conditioning switched to off in order to make it up the Himalayan Mountain where love calls

I am exhausted

I am exhilarated

I am joyful

I am fretting as we weave ourselves up the steep slope and you can see where the cars have already fallen off the cliff

I am terrified when I come upon a mighty pack of horses thrown into the road that barely fits one car—

Let alone the screaming families that want to test their fate on these trails that have seen no rain yet— not me

I am sore

I am flexible

I am sleepless and full of thoughts; I need a vacation from my mind

This landscape that changes when I turn the corner now, the next moment and the moment after that, this landscape is heavy and full and I feel that way—

Pregnant, ready to give birth

To ideas and poems and thoughts and love for those that come to share the same dust and dirt—

For a day, a week or months at a time—

One man who will live like a baba

I have found the nomadic family from which I once sprung

We walked and walked looking for a place to set camp

We the family

The agents of change

Aged and ageless are we

Tireless and tired

Policy makers, activists, farmers, and worker bees

We will be the change we want to see

Andrea Cadwell MA, MSc is a consultant for non- profits and NGO’s worldwide. She focuses on sustainable economic development and resiliency in addition to policy development and implementation.

My compost bins are so much more than just a place where compost happens. The area beside the three wire and wood bins is place where I often feel my father’s spirit – he was raised on a farm, and though he became a professional, gardening was in his blood, and he spent much of his spare time in his garden and his orchard.
 

Yet, it is not just the reminders of my father or the sense of his hovering spirit that gives meaning to my compost bins. They are symbolic of so much – which may be more the truer reason that I think of my father whenever I take out the compost.

We gardeners deposit plant food wastes, garden trimmings, and chopped up leaves into our compost bins. We let the rains come to add water, and from time to time we add a bit of soil. Then we let nature take its course, and before too long, all of that “waste” has turned into dark, crumbly humus that will enrich the soil of our garden. The leaves, the banana and orange peels, the corn husks – all this and so much more has been transformed from something seemingly useless, a by-product, into something good, useful, and enriching.

And when my heart is feeling heavy, and I sit quietly beside my compost bins, I, too, get transformed. The grief and sadness in my heart are lifted, and I find myself once again able to be useful, to myself and to others. I am able to forge ahead into new territory. My relationship with the Holy One of Blessing has deepened.

This, in essence, is what teshuvah is about, turning the excess materials of our hearts and souls – those feelings of sadness, anger, jealousy, and more – into a deeper and closer relationship with G!d – re-turning to G!d – and in the process finding ourselves enriched.

It has been, I believe, through my connection with my father, who passed away almost 40 years ago, that I have learned to grieve. But grief is complex, it is not a one-time endeavor, it is a mosaic, and it returns, often when we least expect it. It shows up in new ways in response to new losses, so that frequently throughout our lives, something new and different needs to be transformed.

Thus it is for all of us, and thus it is in life. And so, our tradition provides the vehicle of the month of Elul leading up to Rosh HaShanah and all the days of the High Holidays, to give us the opportunity to let our compost be transformed, let our grief, fear, and despair be released, and let our hearts open wider, in an ever deepening relationship with the Mystery That Is.

Compost happens. May our transformation also happen.

Rabbi Katy Z. Allen is the founder and leader of Ma’yan Tikvah – A Wellspring of Hope in Wayland, MA, and a staff chaplain at the Brigham and Women’s Hospital in Boston. She is also the co-convener of the Jewish Climate Action Network and the co-creator of Gathering in Grief: The Israel / Gaza Conflict.

I started with Jewcology while working with an organization called Faiths United for Sustainable Energy, which unfortunately had to close its doors a few years back.  Though that organization I was able to meet a wide range of people affiliated with various religious organizations who cared deeply for the environment.  Through FUSE, individuals from different religious backgrounds were able to come together and collaborate in an effort to be good stewards of the planet.  I think the same applies to Judaism as, which is a very large tent containing a wide range of viewpoints.  If we as Jews can come together in order to share and exchange ideas, thoughts, and experiences in connection with  environmental  advocacy, activities, events, and Jewish teaching, we can create an even stronger Jewish environmental movement, in hopes of passing down a more sustainable world to the next generation, like my new son.

Please feel free to comment on this post or send me emails directly and I am always happy to discuss.  After all, that is the entire purpose of Jewcology.

I wish everyone a happy and sweet New Year.

I resonated deeply with a spiritual writing that described the personal journey of a young man who made meaningful contributions to help alleviate suffering, first locally and then he volunteered in Peru with a health organization performing basic life-saving measures for the most needy. He realized that he could not SAVE them all, that whatever he does is a small amount given the needs and intensity of the impoverishment and sickness of those in dire circumstances. And his conclusion is similar to mine—that one cannot effect major changes, but we can become more aware that individuals in pain and need require compassionate responses. He called it a “ministry of silence”—being there, being present. I was motivated anew and started to participate in healing services for homeless people in my community in order to be a witness to their lives, to their small steps to heal, to be present as they were receiving some comfort and momentary relief during the service in which I participated. One homeless woman said to me — “it mattered to me that you were here” — that comment committed me to be there regularly.

My involvement with a Jewish inmate (writing him for 9 years of his incarceration) meant helping him in a variety of ways in his re-entry into society after years of extreme deprivation of basic human decency, civility and concern, and consequently, he lacked the life skills that would enable him in succeeding. Being his “big sister” and listening to him and his travails and providing some financial assistance gave him an opportunity to acclimate somewhat to life on the outside (“I am physically out of prison but my mind is still shackled from the abuses”). There are few Schweitzers and Paul Farmers capable of performing their amazingly impactful service to humanity but there are endless opportunities to alleviate the hopelessness and abject suffering of individuals in our midst. We can offer a smile, and heartfelt caring that expresses joy when good things happen to them and offering advice and empathy when the challenges cannot be faced alone– communicating that “I am here now with you on your journey as you face and cope with life’s extreme difficulties.”

Participating in a weekly Buddhist meditation group adds to my sense of teshuvah, as it prepares me to practice deep listening, offering new ways to respond with compassion and kindness and caring by being mindfully present. My deep seated Jewish values and traditions inform how I address the pressing societal ills and illusive peace as I learn again and again to be present a little more each year.

Maxine Lyons, retired community educator, is currently CMM (Cooperative Metropolitan Ministries) board member and co-chair of CMM’s RUAH Spirituality Programs, active participant in the ALEPH prison pen pal program (“connecting Jews on the outside with Jews on the inside”), member of Temple Beth Zion, Brookline, and joyful wife of 37 years and mother of two accomplished and wonderful thirty somethings.

The world seems a little topsy turvy these days. A plane missing. 223 girls kidnapped in Nigeria. 3 teen agers kidnapped and murdered in Israel. A plane shot out of the sky. Israel in Gaza. Rockets in Israel. Too many children killed in the streets of Chicago. Too many deaths. When does it stop?

In the Fox River Valley, Illinois, after a punishing winter of epic proportions, it is nice to be outside. Six congregations, part of the nascent Prairie Jewish Coalition, sponsored the Topsy Turvy bus.

What is a topsy turvy bus? It is a school bus, bright yellow, with half of another school bus on top, welded together and running entirely on used food oil. It is a project of Hazon to draw attention to climate change.

Draw attention it does. You have never seen anything like it. Part school bus, part RV, part camper, five  people (and two support staff) are driving this bus from Colorado to Isabella Friedman Retreat Center in Connecticut.  Inside the bus there are sleeping quarters, a kitchen, storage space and even a library!

Ben Cohen of Ben & Jerry’s commissioned the bus. The first tour raised awareness of wasteful spending at the Pentagon. Maybe this Topsy Turvy bus can bring peace! The second tour promoted the White House Organic Farm project. So it makes sense that on a sunny, Sunday afternoon, my congregation, Kneseth Israel, and Pushing the Envelope Farm have come together to host this event.

The residents, drivers, educators engaged all ages who turned out. There were yummy blueberry smoothies made by a bicycle blender. Even better vegan chocolate chip cookies made with three different models of solar cookers. This led to an interesting debate about whether you could use a solar cooker to cook a chicken for Shabbat.

The solar cooking and the bicycle smoothies remind me that I want to install a solar ner tamid, eternal light at our synagogue.  The brainchild of Rabbi Everett Gendler, one of the first Jewish environmentalists, Temple Emanuel of the Merrimack Valley installed the first one in 1978. It raises awareness about the power of the sun and the need to protect our environment, to be caretakers with G-d, in this glorious creation..

People could tour Pushing the Envelope Farm, owned by Rabbi Fred Margulies and his wife Trisha who built the farm from spare acreage on their Continental Envelope Company land in Geneva, IL. They are using it primarily as a teaching farm, with programs for schools, synagogues, churches and scout troops. With 14 acres, there is an organic CSA, various crops and farm animals.  A portion of everything they grow goes to the nearby Northern Illinois Food Bank.

The kids who came loved playing with the chickens and the goats. They loved making their own smoothies and solar cooked cookies. I loved seeing the signs in English, Hebrew, Spanish. And while the bees are critically important, to sustainability and our celebrations of Rosh Hashanah, I gave them a wide berth as I hiked by.

But maybe what I loved most is how this Topsy Turvey bus got all of us—from six congregations and from two years old to eighty, outside on a beautiful, summer day. It would seem that the world is not so Topsy Turvey. Maybe there can even be peace.

Rabbi Margaret Frisch Klein is the rabbi of Congregation Kneseth Israel in Elgin, IL, and the author of A Climbing Journey Toward Yom Kippur. She blogs as the Energizer Rabbi, at http://www.theenergizerrabbi.org.

A memory: Our newborn is up again. I turn to the clock. It’s 4:25 am. Less than three hours since she last awoke. My husband and I are exhausted, and we lie quietly for a few moments, willing our daughter back to sleep. But her cries are persistent. Who knows if she’s hungry, cold, or simply distressed and looking for comfort?

Regardless, we’ve reached our “give-her-a-moment” limit; there’s only so long one can ignore an infant baby’s cries. My husband grabs for his glasses, makes his way to the

nursery, and returns with our loosely swaddled howling bundle. He lays her beside me and her whimpers subside. She begins to nurse. We are calmed. At that moment, there is no more peaceful sound than the blissful rhythm of our baby sucking.

­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐-­‐

The calf is born. Cold and disoriented, its mother nestles close to provide warmth; she guides her baby’s mouth toward her udders. The calf suckles and then falls asleep by its mother.

The mother and child remain this way, comforted, nurtured by each other’s presence. The calf awakes and drinks more of the colostrum, or early milk, from its mother. This liquid gold is rich in antibodies, essential for the health and growth of the baby calf, but not fit for human consumption. Within 24 hours, the calf has done its job, drunk all the colostrum. The cow’s milk fills her udders. This milk, unlike the colostrum, is valuable and will be collected for humans.

It is time; a farmhand waits until mother and baby are sleeping side-by-side, lifts the baby to its feet and nudges it away. The unnecessary cost has been removed; this calf, like all the others on this farm, is separated permanently from her mother. This calf will never again drink its mother’s milk.

Neighbors awake. They hear strange noises: indescribably, inhuman, and unrecognizable. The sounds are clearly coming from creatures in distress. Between midnight and 7:00 am, at least four neighbors alert the police. Officers are dispatched to the dairy farm to investigate the source of the eerie, troubling sound. Assurances are given that all is well.

This is just business as usual. The calf must not drink the profits. The cow and calf’s time together has ended. But maternal-child bonds are not easily broken. The separation causes extreme anxiety and suffering. The bellows emanate from the mother cow lamenting the separation from her baby. Gates will be check to ensure she is securely penned. It is not uncommon for a mother cow to trek for miles in search of her calf. Sadly, this pregnancy, birth, separation, commercial milk production cycle which is forced upon the cows continues. Lactation will not occur otherwise.

Dairy products are suffused with the suffering of a mother and a child separated and unable to soothe one another. I hear their cries and cannot ignore them.

Diana G. is a plant based nutrition/cooking teacher with a BA in nutritional sciences from Cornell, and an MA in Education from Harvard. She is a mother of three and an animal rights advocate. Her article was inspired by this article and this book.

by Rabbi Katy Z. Allen

I stand on the beach.
Waves–
     I hear them,
see them,
rising, falling,
splashing, foaming.

Deep within me 
  waves form,
  rise up,
are released,
unite with the ocean waves.

Throughout my body
  sadness….
grief….
despair….
engulf me.

The Earth is suffering.

I cannot simply stand,
sit,
lie,
relax.
Act, I must,
driven by my grief, 
by my love,
by the waves,
in order to live with myself,
with the Holy One of Blessing–
who is able to quiet waves,
in the sea,
in my soul–
who continues to command me,
always.

.אני עומדת על חוף הים

Rabbi Katy Z. Allen is the founder and leader of Ma’yan Tikvah – A Wellspring of Hope in Wayland, MA, and a staff chaplain at the Brigham and Women’s Hospital in Boston. She is also the co-convener of the Jewish Climate Action Network and the co-creator of Gathering in Grief: The Israel / Gaza Conflict.

This time of year always seems a hurricane of activity: coming back from vacation to reams of email, or starting school, or dealing with all the pent-up housework that went blissfully ignored during the easy summer months.

Traditionally, Jews see this time of year very differently. Like typical Americans, this period is for them both an ending and a beginning: a recognition of the waning of life and an invigorating harbinger of new possibilities. But in place of the chaotic hurricane that starts for us after Labor Day, many Jews launch a period of quiet, internal reconstruction four days earlier on the first day of Elul.

Leaving mental space and physical time for self-reflection—and doing it now, precisely because this is such a busy time of year—represents an excellent discipline that can preserve mental and physical health throughout the year.

The change of seasons also teaches about of the amazing balance in the Earth that gives us food, clean air, and all good things. We don’t need to lament the end of warm weather and the reminder that in a few months we will be buried in snow. Snow is one of the great blessings of God–not just because we enjoy winter sports, but because it forms the perfect storage medium that, when the climate works right, preserves the water coming from Heaven that is needed months later for the plants that sprang up on the third day of Creation.

We don’t have to approach Elul through the traditional obsession with the S-word (sin). We can look back at what we wanted to accomplish during the year, and measure how far we have come. We can recall what unanticipated challenges and woes came up, congratulate ourselves for making it through them, and give a thumb’s up to the greater force that might have helped. We can ask why it is (if so) we do more Jewish stuff during High Holidays than the rest of year, and consider incrementing our Jewish practice and thinking year-round. And most of all, we should take a vow to devote part of the year to the preservation of the Earth, so that our descendants can enjoy High Holidays three thousand years from now.

Andrew Oram is an editor and writer at the technology company O’Reilly Media, a member of Temple Shir Tikvah of Winchester, Massachusetts, and an activist in the Jewish Climate Action Network and other local
(This is adapted from an article originally published in the newsletter of Temple Shir Tivkvah, Winchester, Mass.)

SARAJEVO (Sept. 1, 2013) — What happens when Jews sit down in the same room with Muslims? We ask lots of questions.

The Muslims ask:

• What is the significance of the kippah?
• Why can’t you do anything on Shabbat?
• And what is Zionism?

The Jews ask:

• What does it mean for you to cover your hair?
• What is the range of opinions in Islam about homosexuality?
• What would your ideal solution to the Israeli-Palestinian conflict be?

And in a twist on the classical Christian question, a Zionist asks: What would Herzl do?

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KIBBUTZ KETURA (Dec. 26, 2009) — The folk rock musician James Taylor laments in one of his songs, “And in between what might have been and what has come to pass, a misbegotten guess alas and bits of broken glass.”

The ongoing tragic saga of the Arab-Israeli conflict can be summed up in this poignant line. This conflict repeats its refrain of violence and dehumanization over and over again. Like a song, its lyrics do not change.

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Simply put, the senseless, mind-boggling, global slaughter of over 65 billion chickens, cows, turkeys, pigs, sheep, goats, ducks and other farm animals and an even greater number of fish and other sea creatures constitutes the largest source of pain, suffering, bloodshed, and killing on our planet.

It is a bloodbath of inconceivable magnitude.

Through the consumption of flesh, we desensitize ourselves to all forms of suffering and violence. But through the adoption of plant-based diets, we nurture our bodies and souls and embrace compassion.

Most people seldom if ever give the agonies and violence in animal agriculture a thought, but throughout history, some distinguished individuals saw connections between animal-based diets and the potential for violence and war.

U. Nu, former prime minister of Burma, said: “World peace, or any other kind of peace, depends greatly on the attitude of the mind. Vegetarianism can bring about the right mental attitude for peace. In this world of lusts and hatred, greed and anger, force and violence, vegetarianism holds forth a way of life which, if practiced universally, can lead to a better, more just, and more peaceful community of nations.”

George Bernard Shaw, the greatest Irish playwright, poetically wrote:

“We’re sick of war, we do not want to fight.
The thought of it now fills our heart with dread,
And yet we gorge ourselves upon the dead.
Like carrion crows, we live and feed on meat,
regardless of the suffering and pain
we cause by doing so. If thus we treat
defenseless animals, for sport or gain,
how can we hope in this world to attain
the PEACE we say we are so anxious for?
We pray for it, o’er hecatombs of slain,
to God, while outraging the moral law.
Thus cruelty begets its offspring–War.”

Rabbi Samson Raphael Hirsch, the great 19th Century German rabbi, stressed that non-flesh based foods are the preferable source of sustenance food to help make the human body an instrument of the soul and to implement its aims of holiness and moral freedom. He indicated that every food that makes the body too active in a carnal direction makes people more indifferent and less sensitive to the loftier impulses of the moral life.

He also stated, “The boy who, in crude joy, finds delight in the convulsions of an injured beetle or the anxiety of a suffering animal will soon also be dumb toward human pain.”

Albert Einstein stated: “The vegetarian manner of living, by its purely physical effect on the human temperament, would most beneficially influence the lot of mankind.”

There is another important connection between vegetarianism and efforts to establish a more peaceful world.

The ancient Jewish sages noted that the Hebrew words for bread (lechem) and war (milchamah) come from the same root. From this connection they deduced that when there is a shortage of grain, water, and other necessities, people are more likely to go to war.

Battles over scarce resources have occurred throughout human history, from disputes over well water in the early chapters of Genesis to conflicts over oil more recently.

Since animal-based diets require far more land, grain, water, fuel, and other resources per person than plant-based (vegan) diets, this makes violence and war more likely. For example, it takes up to 14 times as much water to produce food for a person on an animal-based diet than one on a vegan diet. Also, while nearly a billion people worldwide are chronically hungry, 70 percent of the grain produced in the United States is fed to animals destined for slaughter. With many experts projecting major scarcities of food, water, and energy soon, this does not bode well for a peaceful future.

The following dialogue from Plato’s Republic between Socrates (S) and Glaucon (G) dramatizes the relationship between the consumption of meat and war:

S: …and there will be animals of many other kinds, if people eat them?
G: Certainly.
S: And living in this way we shall have much greater need of physicians than before?
(G) Much greater.
S: And the country which was enough to support the original inhabitants will be too small now, and not enough?
G: Quite true.
S: then we will want a slice of our neighbors’ land for pasture and tillage, and they will want a slice of ours, if, like ourselves, they exceed the limit of necessity, and give themselves up to the unlimited accumulation of wealth?
G: That, Socrates, will be inevitable.
S: And so, we shall go to war, Glaucon. Shall we not?
G: Most certainly.

In view of the enormous waste of grain and other resources related to livestock agriculture, the following statement by former Senator Mark Hatfield of Oregon is relevant: “Hunger and famine will do more to destabilize this world; [they are] more explosive than all atomic weaponry possessed by the big powers. Desperate people do desperate things.”

This is why I have jokingly argued that the slogans of the vegetarian movement and the peace movement should be the same: “All we are saying is give PEAS a chance.”

There are many causes for war and violence, and it would be simplistic to suggest that a shift toward vegetarianism, by itself, would eliminate all conflicts. However, by adopting a diet that reduces the current massive mistreatment of animals and shows concern and loving kindness for the hungry people of the world through more equitable sharing of God’s abundant harvests, we can play a significant role in helping to move the world toward a more harmonious, peaceful world, when “nations shall not learn war any more.” (Isaiah 2:4)

The Urban Adamah Fellowship, based in Berkeley, CA, is a three-month residential training program for young adults (ages 21–31) that combines urban organic farming, social justice training and progressive Jewish learning and living within the setting of an intentional community.

Through the operation of Urban Adamah’s one-acre organic farm and internships with social justice organizations, fellows gain significant skills, training and experience in all aspects of sustainable urban agriculture, community building, leadership development and food justice advocacy. The Fellowship’s experiential curriculum is designed to equip fellows with the tools to become agents of positive change in their own lives and in their communities.

Now in its third year, the Fellowship has graduated nearly 100 young adults who have gone on to work in the fields of environmental education and policy, sustainable agriculture, community organizing, Jewish education and social entrepreneurship.

Upcoming Fellowships

Spring: March 2–May 23, 2014

Summer: June 8–August 29, 2014

Fall: September 7–November 25, 2014

The cost of the Fellowship is offered on a sliding scale from $1,300 to $1,800. Program fees are highly subsidized and include room, board and all other program expenses. We accept 12­–14 fellows per season. Admission is on a rolling basis, and we encourage applicants to apply as soon as they’ve made the decision to enroll in a particular season.

Visit the Urban Adamah websitetoday to learn more and to request an application.

www.urbanadamah.org|510-649-1595 | info@urbanadamah.org| See us on Facebook

The Urban Adamah Jewish Community Farm, located in Berkeley, CA, integrates the practices of Jewish tradition, sustainable agriculture, mindfulness and social action to build loving, just and sustainable communities.

by Rabbi David Seidenberg

On Rosh Hashanah we hear the shofar and call out, "Hayom Harat Olam"!

"Today is the birthday of the world; today the world is born."

So says the liturgy according to most readings. And this birthday is not just one of celebration: "Today the world stands in judgment." These two motifs alone should give us pause today to consider what we are doing to the planet, to how we can restore the balance of the atmosphere, the balance of the waters and the air, of the forests and plains, the ocean and the continents.

But let's look more closely at these words, to see what they can teach us.

'Harah' means pregnancy, conception or gestation. Not birth, but the process which leads up to birth. If we wanted to say "the birth of the world" we would say "leidat ha'olam". 'Olam' can mean world, but if we wanted to say "the conception of the world," we would say "harat ha-olam." 'Olam' really means eternity, from the root that means "hidden," or more precisely, the infinite that is hidden, that is beyond our limited perception.

So 'Harat Olam' means very literally, "pregnant with eternity", or "eternally pregnant." The day of Rosh Hashanah is pregnant with eternity.

What deeper evocation could one find of this wondrous and miraculous creation than "eternally pregnant," always bringing forth new lives, new creatures, even new species? Always dynamic, growing; balanced not like a pillar on its foundation, but like a gyroscope, turning and turning. What higher praise of the Creator? What greater potential in this moment, than for it to be "pregnant with insights, with hopes, that are as great as eternity"?

Jeremiah said, "Vat'hi li imi kivri v'rachmah harat olam / Let my mother be my grave and her womb be pregnant eternally." (20:17) This is the source of the expression "harat olam." On a very personal level, this verse is an expression of Jeremiah's profound grief. In Job, however, our planet is imagined as a womb, as in, "yam b'gicho meirechem yeitzei / when the sea gushed forth from the womb." (38:8) Jeremiah's lament, applied to the earth, becomes one of the truest and most loving sentences in the Tanakh. This earth is a mother to us and it is our grave; it is eternally pregnant, and from our deaths will come new life and new lives.

When we hear the shofar and call out, "Hayom harat olam!" may we find hope, may we find courage, may we find blessing, in this moment on this planet filled with birth and death, pregnant with eternity.

"Hayom harat olam." This day births new intentions, conceives new possibilities. Today is our day, today we are alive on this planet, "Chayim kulchem hayom." Today our choices will gestate the future, for our children, and for the children of every species upon the earth.

"Hayom t'amtzeinu." Today you will find courage. "Hayom t'varcheinu." Today you will be blessed. "Hayom ticht'veinu l'chayim tovim." Today you will be inscribed to live.

"Hayom im b'kolo tishma'u." Today, if you will listen to the Voice.

Rabbi David Seidenberg is the creator of neohasid.org, and a teacher of Jewish thought and spirituality. He is one of the foremost scholars in the world on Judaism and ecology, and his first book on ecology and Kabbalah is coming out this coming year. He has smikhah from both JTS and Reb Zalman.

A small group of Israelis and Palestinians are working together to create an organic farm- a piece of land where both sides will aspire to respect each other and the Land that is our common source- of life and strife. Please check out the video and campaign on http://www.indiegogo.com/projects/95349?a=552277 . We are trying to raise our seed money for the first years planting and programming on-line. And contact us about ways to become involved and come visit when you are next b'Aretz.

with respect,

Shaul and Ziad

This might not be the case for everyone, but for me, the virtual world always pulls me back into the stress of work life. Whether it's day or night, vacation or work time, I feel obligated to act on whatever I see there. If I don't act on it, I feel stressed. (If I do act on it I also feel stressed.) The only solution was to keep the information from entering my brain in the first place.

Disclaimer: this wasn't a real disconnection. I have friends who are going on silent retreats! That's not what this was. I still had my cell phone and was still receiving text messages. I allowed myself the use of the internet. I even went to stores and purchased things! However, the simple act of disconnecting from this "other" virtual world (in which we are interacting currently) — and from my responsibilities in this world — gave me both peace and distance.

It gave me enough clarity to learn some things. Here's some of what I learned:

• The compulsion to check email, facebook and twitter is about a need for constant stimulation and affirmation.
• I don't need to be entertained or affirmed every five minutes by an external source. I'm totally capable of doing that for myself.
• Not being entertained every five minutes is not necessarily a bad thing.
• Seeing friends is wonderful.
• Books are good too.
• When I am not stressed, I'm more punctual.
• I also have a better sense of humor and find myself laughing a lot more.
• When I made it clear that I was taking time off, people left me alone and figured things out for themselves.
• Guess what? There were no disasters because I wasn't paying attention.

Of course, you can't spend your whole live on vacation. And it was easier to unplug in a week when everyone else also seemed to be doing so. But, I truly hope I'll be able to bring some of these lessons into real life.

When's the last time you tried unplugging, and what did you learn from it?

On September 25, 2011, Eden Village Camp held our first annual Festival of Eden. The event was a tangible way for the community to experientially connect with principles of sustainability, environmentalism, and Jewish tradition.

Eden Village Camp nourishes the connections between self, community, earth, and spirit with socially and environmentally conscious programming that is firmly rooted in Jewish tradition. The Festival of Eden showcased this philosophy through hands-on workshops on organic cooking, fermenting, keeping backyard chickens, natural building and more. We planted a peace pole on our farm, enjoyed our petting zoo, delved into the Jewish agricultural cycles and how they relate to the holidays, made gourmet Fall soups and solar-baked cookies, embarked on a spiritual hike in the forest, enjoyed live music all day, browsed tables set up by partner organizations and a silent auction…. a smorgasbord of learning and fun!

Excellent food – harvesting, preparing and enjoying – is a major part of our ethic. The Eden Village kosher organic kitchen prepared Chimichurri Roasted Veggie Seitan Skewers with a choice of sides, as well as artisan pizza in the camp’s cob-oven, which we built last spring during the Jewish Farm School’s natural building intensive course.
The food and farm-to-table workshops at the Festival of Eden illustrate the ways in which Eden Village is redefining the conversation and practice of what is possible in institutional food. The menus are determined by what is seasonally available from local farmers, what is harvested from the Farm at Eden Village, and what available ingredients we have. All our food for summer camp and Spring/Fall programs are made from scratch, and even food staples like rolled oats, beans, and sugar are organic.

The Festival of Eden connected the broad vision of making the world a better place with the small, personal, practical steps each of us can take to live more sustainably. Participants of all ages experienced the power of creating change, and gained skills and insight: how to make kraut, how our local ecosystems and food system work, how to thrive in the outdoors, how to make fire. It was an amazing day that offered a glimpse into our deeper community – when our campers immerse themselves here for a week or more, we see their self-esteem growing in step with their awareness and awe for the organic oneness of creation.

We want to make the connective, transformative experience of Eden Village Camp possible for all kids, regardless of their ability to pay. The Festival of Eden was our first large-scale fundraiser aimed at raising money for our Scholarship Fund. We were happy that we raised about $15K! We received over $80,000 of scholarship requests last year and were not able to meet the demand by a long shot. This festival, sponsored primarily by the amazing Saul Schottenstein Foundation B, helped us tremendously in nearing our fundraising goal, and also allowed us to reach new families, campers and community partners. Wonderful all around!

We’re endlessly grateful to the many partners that make Eden Village a reality, and were glad to see, inside of the Festival, a microcosm of our camp community and vision in action. May we all be blessed with an exciting sense of purpose, resilient connections, meaningful relationships and creative fun!

Writing a blog post for Jewcology is usually a fairly fluid process for me. Throughout the month I generally collect different articles and compile thoughts in a document that I then go back to when I am trying to figure out what theme I want to address in my blog. This month was different. It did not occur to me until last week that the blog I was going to post had a deadline of September 11^th. Sitting in the passenger seat of my car, with the Hudson River to my right and my wife listening to NPR which is playing personal stories of families who lost loved ones on 9-11, I feel compelled to convey a story of hope that is also related to the environmental issues we are facing throughout the world.

Yesterday, I received an email from a friend of mine who runs a non-profit news site called DailySource. I had not communicated with him for over three years, but he wrote to share a new story that he thought I would find interesting. It is the story (posted below with a link) of interfaith work taking place in Israel focused on bringing faiths together to address the many environmental issues facing the region. The organization is called The Interfaith Center for Sustainable Development (they have a profile and blog on Jewcology, and their website is http://www.interfaithsustain.com/?page_id=202). Their stated goal is to “promote the cooperation and training of religious leaders, teachers, and seminary students for environmental sustainability.”

The organization also has a program called the The Emerging Religious Leaders Sustainability Project which “brings together Muslim, Christian, and Jewish seminary students from Israel and the West Bank for a series of ten interactive seminars on human coexistence and environmental sustainability. The seminars… focus on how we live on the land (environmental sustainability) and how we live together (human sustainability). The seminars incorporate sources of profound wisdom and teaching concerning harmony and balance with nature that have arisen in several religions across space and time.”

I did not lose any friends or family as a result of the attacks that took place on 9-11 and so there is no way I can understand the pain and grief that those who did lose loved ones have faced every day since. I do think that environmental work can provide an avenue for healing some of the riffs that have been created between different faith communities as a result of both the attacks and events that followed. The story of interfaith work in Israel encourages me because some of the religious tension we have experienced in the United States over the past ten years has been an ongoing issue throughout the Middle East for centuries.

During a recent forum held by the Center, founder and executive director Rabbi Yonatan Naril stated that “he sees the multi-faith paradigm in Israel as an advantage rather than as grounds for more conflict. “People of many faiths draw inspiration from their respective traditions to live sustainably, and these efforts cross-pollinate each other and encourage coexistence on our shared planet and in this land.” Deputy Minister of the Palestinian Authority’s Ministry of Religious Affairs Haj Salah Zuheika, spoke about the roots of environmental awareness in the Koran, pointing out today’s special challenges in the region, declaring “the earth is like our home, and those who live in the same home should know how to live together.” Auxiliary Bishop to the Latin Patriarch Msgr. William Shomali, who presides over Jerusalem and the Palestinian territories, stated that “the main religions should study ecological issues together because we have a common destiny. We need to put all of our energies together to solve the environmental crisis, which is ethical, moral and spiritual.”

The 10^th anniversary of 9-11 should be a day for grieving and reflection. However, I hope it will also be a day for looking forward into the future in an effort to search for ways to bring communities together, much like occurred in New York in the days and weeks following the attacks. I hope the message of the Interfaith Center for Sustainable Development will be heard, not only in Israel, but throughout the world.

Note: Although there is no schedule posted, The Interfaith Center for Sustainable Development in collaboration with the Elijah Interfaith Institute, plans to undertake a North American tour in 2011-2012.

See Article at http://www.source.ly/10IcZ and http://www.interfaithsustain.com/?page_id=402

The institutions being approached are:

* Palestinian Imam training institutions

* Al Qasemi Academy

* Sufi Centre, Nazareth

* Ecole Biblique Archeologique Francaise

* Tantur Ecumenical Institute * Studium Biblicum Franciscanum

* Latin Patriarchate Seminary

* Beit Morasha of Jerusalem * Pontifical Biblical Institute

* Hagia Maria Sion (Dormition) Abbey

* Cremisan Theological College

* Mosaica

* Sulaam Yaakov Rabbinical School

* Hebrew Union College

* Mar Elias College

* Jerusalem University College

To understand the interconnectedness of Israel and Palestinian Stakeholders in environmental solutions building in the middle east

To understand the casues and effects of water pollution in the middle east and explore collaborate solutions to the regions water problems.

Procedure:

1) Introduce the concepts of water scarcity and pollution in Israel and the Palestinian Authority.

2) Divide the participants into 5 groups and assign each group a stakeholder (from below)

3) Distribute basic stakeholder information & a map to every group as well as the specific stakeholder sheet appropriate to their group.

4) Direct groups to read throught the information, reffering the map to answer the questions on their worksheet.

a) List 4 things your community can do to help protect and/or restore the Yarkon River?
b) List 1 – 2 things each of the other stakeholders can do to help protect and/or restore the Yarkon River?
c) In the current geo-political climate which of the suggestions above do you believe are possible to accomplish? Why or why not?

5) Once the groups have completed their worksheets, direct them to send representative to other groups to try to come up with a compromise agreement on water and water pollution in the area. Allow dialgogue and discussion between groups to last 8 – 15 mintues depending on group.

6) If one or more compromise is reached, have groups present their agreement (s) and take a vote to see if we can find consensus. If no compromise is reached, have each group report on their proposal and why it has not had support.

Materials developed by Noam Dolgin, www.noamdolgin.com.

All content is subject to the Creative Commons Attribution-NonCommercial-ShareAlike 3.0 Unported License. (Ie. Tell other where you got it from and don't sell it)